Mahavakyas (महावाक्यानि) - Revision history

Fordharma at 05:58, 10 August 2018

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Adiagr at 06:10, 18 January 2018

2018-01-18T06:10:31Z

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2018-01-16T13:00:09Z

Details of 5th Mahavakya added.

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← Older revision		Revision as of 05:58, 10 August 2018
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	==References==		==References==
	<references />		<references />
		+	[[Category:Vedanta]]
		+	[[Category:Upanishads]]

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 # Sarvam khalvidam Brahma (सर्वं खल्विदं ब्रह्म) ''(''[[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya Upanishad]], 3:14:1, [[Samaveda (सामवेद)|Samaveda]])
 # ''Prajnanam Brahma (''प्रज्ञानं ब्रह्म) ([[Aitareya Upanishad]], 3:3, [[Rigveda]])
 ==Mahavakyas - Detailed Discussion==
 === ''Aham Brahmasmi (''अहं ब्रह्मास्मि)<ref name=":0" /> ===
 ([[Brihadaranyaka Upanishad (बृहदारण्यक उपनिषद्)|Brihadaranyaka Upanishad]], 1:4:10, [[Yajurveda]])
@@ Line 14: / Line 12: @@
 In the sentence (Aham Brahma asmi) or I am Brahman, the 'I' is that which is the One Witnessing Consciousness, standing apart from even the intellect, different from the ego-principle, and shining through every act of thinking, feeling, etc. This Witness-Consciousness, being the same in all, is universal, and cannot be distinguished from Brahman, which is the Absolute. Hence the essential 'I' which is full, super-rational and resplendent, should be the same as Brahman. This is not the identification of the limited individual 'I' with Brahman, but it is the Universal Substratum of individuality that is asserted to be what it is. The copula 'am' or (asmi) does not signify any empirical relation between two entities, but affirms the non-duality of essence<ref name=":0" />.
 === ''Ayam atma Brahma (''अयं आत्माब्रह्म)<ref name=":0" /> ===
 ([[Mandukya Upanishad]], 1:2, [[Atharvaveda]])
@@ Line 21: / Line 18: @@
 'Ayam' means 'this,' and here 'this-ness' refers to the self-luminous and non-mediate nature of the Self, which is internal to everything, from the Ahamkara or ego down to the physical body. This Self is Brahman, which is the substance out of which all things are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called `Brahman,' because it is plenum (poorna; पूर्ण), fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.'<ref name=":0" />
 === ''Tat tvam asi'' ''(तत् त्वम् असि)''<ref name=":0" /> ===
 ''(''[[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya Upanishad]], 6:8:7, [[Samaveda (सामवेद)|Samaveda]])
@@ Line 28: / Line 24: @@
 This Mahavakya occurs in the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya Upanishad.]] Sage Uddalaka mentions this nine times, while instructing his disciple Svetaketu in the nature of reality. That which is one alone without a second, without name and form, and which existed before creation as well as after creation, as pure Existence alone, is what is referred to as ''Tat'' or That. The term ''tvam'' stands for that which is transcendent to the intellect, mind, senses etc., and is the real 'I' of the student addressed in the teaching. The union of ''Tat'' and ''tvam'' is by the term a''si'' , which means are. That Reality is remote is a misconception, which is removed by the instruction that it is within one's own self. The erroneous notion that the Self is limited is dispelled by the instruction that it is the same as Reality.<ref name=":0" />
 === Sarvam khalvidam Brahma (सर्वं खल्विदं ब्रह्म)<ref name=":0" /> ===
 ''(''[[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya Upanishad]], 3:14:1, [[Samaveda (सामवेद)|Samaveda]])
@@ Line 35: / Line 30: @@
 The entire universe is the Divine, which includes our self. The Divine is not only the consciousness principle in you and I, it is also the being principle in all things. It is the ultimate object as well as the in most subject in all beings. It is one and all and all in one. This statement is to be understood in its most concrete sense. When I am talking to a person, be it a friend or foe or stranger, I should believe that s/he is Brahman Itself who has put on that particular garb or form which appears to be limited.<ref name=":0" />
 === ''Prajnanam Brahma (''प्रज्ञानं ब्रह्म)<ref name=":0" /> ===
 ([[Aitareya Upanishad]], 3:3, [[Rigveda]])
@@ Line 41: / Line 35: @@
 Literal Meaning: Consciousness is Brahman.
 In the sentence, 'Prajnanam Brahma' or Consciousness is Brahman, a definition of Reality is given. The best definition of Brahman would be to give expression to its supra-essential essence, and not to describe it with reference to accidental attributes, such as creatorship etc. That, which is ultimately responsible for all our sensory activities, as seeing, hearing, etc., is Consciousness. Though Consciousness does not directly see or hear, it is impossible to have these sensory operations without it. Hence it should be considered as the final meaning of our mental and physical activities. Brahman is that which is Absolute, fills all space, is complete in itself, to which there is no second, and which is continuously present in everything, from the creator down to the lowest of matter. It, being everywhere, is also in each and every individual.<ref name=":0" />
 ==References==
-<references/>
+<references />

← Older revision		Revision as of 08:22, 11 March 2018
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	[[Category:Hindu philosophical concepts]]		[[Category:Hindu philosophical concepts]]
		+	[[Category:Vedic Concepts ]]

@@ Line 20: / Line 20: @@
 Literal Meaning: This self is Brahman.
-'Ayam' means 'this,' and here 'this-ness' refers to the self-luminous and non-mediate nature of the Self, which is internal to everything, from the Ahamkara or ego down to the physical body. This Self is Brahman, which is the substance out of which all thins are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called `Brahman,' because it is plenum (poorna; पूर्ण), fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.'<ref name=":0" />
+'Ayam' means 'this,' and here 'this-ness' refers to the self-luminous and non-mediate nature of the Self, which is internal to everything, from the Ahamkara or ego down to the physical body. This Self is Brahman, which is the substance out of which all things are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called `Brahman,' because it is plenum (poorna; पूर्ण), fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.'<ref name=":0" />
 === ''Tat tvam asi'' ''(तत् त्वम् असि)''<ref name=":0" /> ===

@@ Line 32: / Line 32: @@
 ''(''[[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya Upanishad]], 3:14:1, [[Samaveda (सामवेद)|Samaveda]])
-is is tt, Brahman. Sarvam khalu idam Brahma' =
+Literal Meaning: All this is the Brahman.
-===Other Mahavakyas===
+The entire universe is the Divine, which includes our self. The Divine is not only the consciousness principle in you and I, it is also the being principle in all things. It is the ultimate object as well as the in most subject in all beings. It is one and all and all in one. This statement is to be understood in its most concrete sense. When I am talking to a person, be it a friend or foe or stranger, I should believe that s/he is Brahman Itself who has put on that particular garb or form which appears to be limited.<ref name=":0" />
-===Prajñānam Brahma===
+=== ''Prajnanam Brahma (''प्रज्ञानं ब्रह्म)<ref name=":0" /> ===
-{{See also|Prajna (Vedic){{!}}Prajna}}
+([[Aitareya Upanishad]], 3:3, [[Rigveda]])
-Several translations, and word-orders of these translations, are possible:
+Literal Meaning: Consciousness is Brahman.
-'''Prajñānam''':
+In the sentence, 'Prajnanam Brahma' or Consciousness is Brahman, a definition of Reality is given. The best definition of Brahman would be to give expression to its supra-essential essence, and not to describe it with reference to accidental attributes, such as creatorship etc. That, which is ultimately responsible for all our sensory activities, as seeing, hearing, etc., is Consciousness. Though Consciousness does not directly see or hear, it is impossible to have these sensory operations without it. Hence it should be considered as the final meaning of our mental and physical activities. Brahman is that which is Absolute, fills all space, is complete in itself, to which there is no second, and which is continuously present in everything, from the creator down to the lowest of matter. It, being everywhere, is also in each and every individual.<ref name=":0" />
 ==References==

@@ Line 27: / Line 27: @@
 Literal Meaning: That you are
-This Mahavakya occurs in the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya Upanishad.]] Sage Uddalaka mentions this nine times, while instructing his disciple Svetaketu in the nature of reality. That which is one alone without a second, without name and form, and which existed before creation as well as after creation, as pure Existence alone, is what is referred to as ''Tat'' or That. The term ''tvam'' stands for that which is transcendent to the intellect, mind, senses etc., and is the real 'I' of the student addressed in the teaching. The union of ''Tat'' and ''tvam'' is by the term a''si'' , which means are. That Reality is remote is a misconception, which is removed by the instruction that it is within one's own self. The thh.at:ar within one's own self. he erroneous notion that the Self is limited is dispelle by'tthis instruction that it is the sane -ne as Reality
+This Mahavakya occurs in the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chaandogya Upanishad.]] Sage Uddalaka mentions this nine times, while instructing his disciple Svetaketu in the nature of reality. That which is one alone without a second, without name and form, and which existed before creation as well as after creation, as pure Existence alone, is what is referred to as ''Tat'' or That. The term ''tvam'' stands for that which is transcendent to the intellect, mind, senses etc., and is the real 'I' of the student addressed in the teaching. The union of ''Tat'' and ''tvam'' is by the term a''si'' , which means are. That Reality is remote is a misconception, which is removed by the instruction that it is within one's own self. The erroneous notion that the Self is limited is dispelled by the instruction that it is the same as Reality.<ref name=":0" />
-Though there are many Mahavakyas, four of them, one from each of the four [[Vedas]], are often mentioned as "the Mahavakyas".{{sfn|Saraswati|1995|p=4}} According to the Vedanta-tradition, the subject matter and the essence of all Upanishads is the same, and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements.{{citation needed|date=March 2013}} In later Sanskrit usage, the term ''mahāvākya'' came to mean "discourse", and specifically, discourse on a philosophically lofty topic.<ref group="web">[http://www.lisindia.net/Sanskrit/Sanskrit_struct.html Sanskrit Structure]</ref>
+=== Sarvam khalvidam Brahma (सर्वं खल्विदं ब्रह्म)<ref name=":0" /> ===
-According to the [[Advaita Vedanta]] tradition the four  Upanishadic statements indicate the ultimate [[unio mystica|unity]] of the individual ([[Atman (Hinduism)|Atman]]) with Supreme ([[Brahman]]).{{citation needed|date=March 2013}}
+is is tt, Brahman. Sarvam khalu idam Brahma' =
+Everything is Brahman. The entire universe i, 't Divine, which includes our
-The Mahavakyas are:
+self. The Divine is not only the consciousness principle in'ytne and I, it is
-#'''prajñānam brahma''' - "Prajñāna{{refn|group=note|"Consciousness",{{sfn|Grimes|1996|p=234}}<ref group=web name="Jiddu">[http://www.jiddu-krishnamurti.net/en/1969/1969-07-26-jiddu-krishnamurti-can-one-experience-the-infinite Jiddu Krishnamurti, ''Saanen 2nd Conversation with Swami Venkatesananda 26th July 1969'']</ref> "intelligence",{{sfn|Sivaraman|1973|p=146}}{{sfn|Braue|1984|p=80}} "wisdom"<ref group=web name="Encyclopedy" />}} is Brahman"{{refn|group=note|"The Absolute",{{sfn|Grimes|1996|p=234}}<ref group=web name="Jiddu" /> "infinite",<ref group=web name="Jiddu" /> "the Highest truth"<ref group=web name="Jiddu" />}}, or "Brahman is [[Prajna (Vedic)|Prajñāna]]"<ref group=web name="Encyclopedy">[http://hinduism.enacademic.com/479/mahavakyas Encyclopedy of Hinduism, ''Mahavakyas'']</ref> ([[Aitareya Upanishad]] 3.3 of the [[Rig Veda]])
+also the being principle in all things. It is the ultimate object as well as
-#'''ayam ātmā brahma''' - "This Self (Atman) is Brahman" ([[Mandukya Upanishad]] 1.2 of the [[Atharva Veda]])
+the in nio°11 subject in all beings. It is one and all and all in one. This
-#'''[[Tat Tvam Asi|tat tvam asi]]''' - "Thou art That" ([[Chandogya Upanishad]] 6.8.7 of the [[Sama Veda]])
+statement is to be understood in tiist. most concrete sense. When I am talking
-#'''[[Aham Brahman Asmi|aham brahmāsmi]]''' - "I am Brahman", or "I am Divine"{{sfn|Baue|1984|p=80}} ([[Brihadaranyaka Upanishad]] 1.4.10 of the [[Yajur Veda]])
+to a person, be it a friend or foe or stranger, 1 shou'llr believe that s/he is
+Brahman Itself who has put on that particular garb or form which appead to be
-People who are initiated into [[sannyasa]] in [[Advaita Vedanta]] are being taught the four [principal] mahavakyas as four mantras, "to attain this highest of states in which the individual self dissolves inseparably in [[Brahman]]".<ref>[http://www.kamakoti.org/hindudharma/part5/chap30.htm kamakoti.org, ''The Upanisads'']</ref>
+limited. The person in our front may not be nice; still we have to respectfully
 ===Other Mahavakyas===
@@ Line 62: / Line 68: @@
 * "Consciousness"{{sfn|Grimes|1996|p=234}}<ref group=web name="Jiddu" />
 * "Intelligence"{{sfn|Sivaraman|1973|p=146}}{{sfn|Braue|1984|p=80}}
-* "Wisdom"<ref group=web name="Encyclopedy" />
+* "Wisdom"<ref group="web" name="Encyclopedy">[http://hinduism.enacademic.com/479/mahavakyas Encyclopedy of Hinduism, ''Mahavakyas'']</ref>
 Related terms are ''[[jnana|jñāna]]'', ''prajñā'' and ''prajñam'', "pure consciousness".{{sfn|Raṅganāthānanda|1991|p=109}} Although the common translation of ''jñānam''{{sfn|Raṅganāthānanda|1991|p=109}} is "consciousness", the term has a broader meaning of "knowing"; "becoming acquainted with",<ref group=web name="SDjnanam">[http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=+jnanam&trans=Translate&direction=AU Sanskrit Dictionary, ''jnanam'']</ref> "knowledge about anything",<ref group=web name="SDjnanam" /> "awareness",<ref group=web name="SDjnanam" /> "higher knowledge".<ref group=web name="SDjnanam" />

← Older revision		Revision as of 12:34, 16 January 2018
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	'Ayam' means 'this,' and here 'this-ness' refers to the self-luminous and non-mediate nature of the Self, which is internal to everything, from the Ahamkara or ego down to the physical body. This Self is Brahman, which is the substance out of which all thins are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called `Brahman,' because it is plenum (poorna; पूर्ण), fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.'<ref name=":0" />		'Ayam' means 'this,' and here 'this-ness' refers to the self-luminous and non-mediate nature of the Self, which is internal to everything, from the Ahamkara or ego down to the physical body. This Self is Brahman, which is the substance out of which all thins are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called `Brahman,' because it is plenum (poorna; पूर्ण), fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.'<ref name=":0" />
		+
		+	=== ''Tat tvam asi'' ''(तत् त्वम् असि)''<ref name=":0" /> ===
		+	''(''[[Chaandogya Upanishad (छान्दोग्य उपनिषद्)\|Chaandogya Upanishad]], 6:8:7, [[Samaveda (सामवेद)\|Samaveda]])
		+
		+	Literal Meaning: That you are
		+
		+	This Mahavakya occurs in the [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)\|Chaandogya Upanishad.]] Sage Uddalaka mentions this nine times, while instructing his disciple Svetaketu in the nature of reality. That which is one alone without a second, without name and form, and which existed before creation as well as after creation, as pure Existence alone, is what is referred to as ''Tat'' or That. The term ''tvam'' stands for that which is transcendent to the intellect, mind, senses etc., and is the real 'I' of the student addressed in the teaching. The union of ''Tat'' and ''tvam'' is by the term a''si'' , which means are. That Reality is remote is a misconception, which is removed by the instruction that it is within one's own self. The thh.at:ar within one's own self. he erroneous notion that the Self is limited is dispelle by'tthis instruction that it is the sane -ne as Reality

	Though there are many Mahavakyas, four of them, one from each of the four [[Vedas]], are often mentioned as "the Mahavakyas".{{sfn\|Saraswati\|1995\|p=4}} According to the Vedanta-tradition, the subject matter and the essence of all Upanishads is the same, and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements.{{citation needed\|date=March 2013}} In later Sanskrit usage, the term ''mahāvākya'' came to mean "discourse", and specifically, discourse on a philosophically lofty topic.<ref group="web">[http://www.lisindia.net/Sanskrit/Sanskrit_struct.html Sanskrit Structure]</ref>		Though there are many Mahavakyas, four of them, one from each of the four [[Vedas]], are often mentioned as "the Mahavakyas".{{sfn\|Saraswati\|1995\|p=4}} According to the Vedanta-tradition, the subject matter and the essence of all Upanishads is the same, and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements.{{citation needed\|date=March 2013}} In later Sanskrit usage, the term ''mahāvākya'' came to mean "discourse", and specifically, discourse on a philosophically lofty topic.<ref group="web">[http://www.lisindia.net/Sanskrit/Sanskrit_struct.html Sanskrit Structure]</ref>

← Older revision		Revision as of 11:26, 16 January 2018
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	In the sentence (Aham Brahma asmi) or I am Brahman, the 'I' is that which is the One Witnessing Consciousness, standing apart from even the intellect, different from the ego-principle, and shining through every act of thinking, feeling, etc. This Witness-Consciousness, being the same in all, is universal, and cannot be distinguished from Brahman, which is the Absolute. Hence the essential 'I' which is full, super-rational and resplendent, should be the same as Brahman. This is not the identification of the limited individual 'I' with Brahman, but it is the Universal Substratum of individuality that is asserted to be what it is. The copula 'am' or (asmi) does not signify any empirical relation between two entities, but affirms the non-duality of essence<ref name=":0" />.		In the sentence (Aham Brahma asmi) or I am Brahman, the 'I' is that which is the One Witnessing Consciousness, standing apart from even the intellect, different from the ego-principle, and shining through every act of thinking, feeling, etc. This Witness-Consciousness, being the same in all, is universal, and cannot be distinguished from Brahman, which is the Absolute. Hence the essential 'I' which is full, super-rational and resplendent, should be the same as Brahman. This is not the identification of the limited individual 'I' with Brahman, but it is the Universal Substratum of individuality that is asserted to be what it is. The copula 'am' or (asmi) does not signify any empirical relation between two entities, but affirms the non-duality of essence<ref name=":0" />.
		+
		+	=== ''Ayam atma Brahma (''अयं आत्माब्रह्म)<ref name=":0" /> ===
		+	([[Mandukya Upanishad]], 1:2, [[Atharvaveda]])
		+
		+	Literal Meaning: This self is Brahman.
		+
		+	'Ayam' means 'this,' and here 'this-ness' refers to the self-luminous and non-mediate nature of the Self, which is internal to everything, from the Ahamkara or ego down to the physical body. This Self is Brahman, which is the substance out of which all thins are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called `Brahman,' because it is plenum (poorna; पूर्ण), fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.'<ref name=":0" />

	Though there are many Mahavakyas, four of them, one from each of the four [[Vedas]], are often mentioned as "the Mahavakyas".{{sfn\|Saraswati\|1995\|p=4}} According to the Vedanta-tradition, the subject matter and the essence of all Upanishads is the same, and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements.{{citation needed\|date=March 2013}} In later Sanskrit usage, the term ''mahāvākya'' came to mean "discourse", and specifically, discourse on a philosophically lofty topic.<ref group="web">[http://www.lisindia.net/Sanskrit/Sanskrit_struct.html Sanskrit Structure]</ref>		Though there are many Mahavakyas, four of them, one from each of the four [[Vedas]], are often mentioned as "the Mahavakyas".{{sfn\|Saraswati\|1995\|p=4}} According to the Vedanta-tradition, the subject matter and the essence of all Upanishads is the same, and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements.{{citation needed\|date=March 2013}} In later Sanskrit usage, the term ''mahāvākya'' came to mean "discourse", and specifically, discourse on a philosophically lofty topic.<ref group="web">[http://www.lisindia.net/Sanskrit/Sanskrit_struct.html Sanskrit Structure]</ref>

@@ Line 1: / Line 1: @@
-'''Mahavakyas''' (''sing.:'' mahāvākyam, महावाक्यम्; ''plural:'' mahāvākyāni, महावाक्यानि) are "The Great Sayings" of the [[Upanishads]], as characterized by the [[Advaita]] school of [[Vedanta]]. They are:
+'''Mahavakyas''' (''sing.:'' mahāvākyam, महावाक्यम्; ''plural:'' mahāvākyāni, महावाक्यानि) are "The Great Sayings" of the [[Upanishads]], as characterized by the [[Advaita]] school of [[Vedanta]]. They are<ref name=":0">Swami Krishnananda, The Philosophy of the Panchdasi, "Chapter V: Discrimination of Mahavakyas"</ref>:
 # ''Aham Brahmasmi (''अहं ब्रह्मास्मि) ([[Brihadaranyaka Upanishad (बृहदारण्यक उपनिषद्)|Brihadaranyaka Upanishad]], 1:4:10, [[Yajurveda]])
 # ''Ayam atma Brahma (''अयं आत्माब्रह्म) ([[Mandukya Upanishad]], 1:2, [[Atharvaveda]])
@@ Line 6: / Line 6: @@
 # ''Prajnanam Brahma (''प्रज्ञानं ब्रह्म) ([[Aitareya Upanishad]], 3:3, [[Rigveda]])
-==The four principal Mahavakyas==
+==Mahavakyas - Detailed Discussion==
 Though there are many Mahavakyas, four of them, one from each of the four [[Vedas]], are often mentioned as "the Mahavakyas".{{sfn|Saraswati|1995|p=4}} According to the Vedanta-tradition, the subject matter and the essence of all Upanishads is the same, and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements.{{citation needed|date=March 2013}} In later Sanskrit usage, the term ''mahāvākya'' came to mean "discourse", and specifically, discourse on a philosophically lofty topic.<ref group=web>[http://www.lisindia.net/Sanskrit/Sanskrit_struct.html Sanskrit Structure]</ref>
 According to the [[Advaita Vedanta]] tradition the four  Upanishadic statements indicate the ultimate [[unio mystica|unity]] of the individual ([[Atman (Hinduism)|Atman]]) with Supreme ([[Brahman]]).{{citation needed|date=March 2013}}